| 59. What are miracles? Acts which can be done by no power or art of man, but only by the almighty power of God: for example, to raise the dead. 60 . How do miracles serve for a sign that the word spoken is from God? He who does true miracles works by the power of God; consequently he is in favor with God, and partaker of the divine Spirit; but to such it must belong to speak only the pure truth; and so, when such a man speaks in God " s name, we are sure that by his mouth there speaketh really the Word of God. On this account our Lord Jesus Christ himself owns miracles as a powerful testimony to his divine mission: The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the father hath sent me. John v. 36. 61 . Whence may we more particularly see the mighty effect of the doctrine of Christ? From this: that twelve Apostles, taken from among poor and unlearned people, of the lowest class, by this doctrine overcame and subdued to Christ the mighty, the wise, and the rich, kings and their kingdoms. The Composition of the Catechism. 62 . What may be a good order for setting forth a catechetical instruction in religion? For this we may follow the book of the Orthodox Confession, approved by the Eastern Patriarchs, and take as our basis the saying of the Apostle Paul, that the whole energies of a Christian, during this present life, consist in these three: faith, hope, charity. And now abideth faith, hope, charity; these three. 1Cor. xiii. 13. And so the Christian needs: First, Doctrine on faith in God, and on the Sacraments which he reveals; Secondly, Doctrine on hope towards God, and on the means of being grounded in it; Thirdly, Doctrine on love to God, and all that he commands us to love. 63 . What does the Church use as her instrument to introduce us to the doctrine of faith? The Creed. 64 . What may we take as a guide for the doctrine of hope? Our Lord " s Beatitudes and the Lord " s Prayer. 65 . Where may we find the elements of the doctrine of charity? |
| God in his mercy and love delayed the sentence of bodily death in order to give man a second chance through the saving economy of the incarnation (c. 51–56). As our ancestors did, so we too have our tree and our command from God. We must repent and touch forbidden things no more (c. 56–58). Chapters 59–61 are a commentary on Jn 4 .23–24: «True worshippers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is spirit and those who worship him must worship in spirit and truth.» Palamas wanted to stress here the importance of a right understanding and worship of God, or, in other words, man " s knowledge of God and of his own self. Finally, the image doctrine comes round once again. Men are more perfectly in the image of God because God has granted to man a stewardship over creation, and so man is not only ruled by God but also rules over earthly creation (c. 62). The superiority of the divine image in man also appears in the threefold character of human knowledge (νοερν, λογικν, ασθητικν), which therefore encompasses every form of knowledge (c. 63). 105 With this return to the image doctrine Palamas concluded the first section of the Capita 150. 9 The note appears in three slightly differing versions in the manuscript family GASvam. See below, p. 118. 10 The name Barlaam does in fact appear alone once but it is in the phrase «those infected with the opinions of Barlaam» (c. 117.1–2). 12 See R. E. Sinkewicz, «The Doctrine of the Knowledge of God in the Early Writings of Barlaam the Calabrian.» Mediaeval Studies 44 (1982) 181–242. 13 For a more detailed treatment of this question see R. E. Sinkewicz, «Christian Theory and the Renewal of Philosophical and Scientific Studies in the Early Fourteenth Century: the Capita 150 of Gregory Palamas.» Mediaeval Studies 48 (1986) 334–51. 14 The eternity of the world is condemned among the articles of John Italos (11th century) in the Synodikon of Orthodoxy, ed. J Gouillard, Travaux et mémoires 2 (1967) 58–59 [II. |
| The Orthodox Church accepts the Holy Scriptures, Old and New Testaments, and Sacred Tradition as the basis for the moral life. In the Old Testament the foundation of moral life was laid in the creation of man according to God " s image and likeness. Man was given free will to choose between good and evil. God " s purpose for man is to live a life of virtue in accordance to the Law of God. Contrary to virtue is sin. Sin or vice is para physis, that is, contrary to God " s established moral order and, therefore, a parasite (St. John Chrysostom, Commentary to the Ephesians, Homily 2, PG 62 21A). The root of any virtue is love - love for God and love for neighbour. The source for all virtues is God and without love of God genuine love cannot be attained (St. Gregory Palamas, Homily 55, in George Mantzanides, Texts of Patristic Ethics. Thessaloniki, 1982, Pp.78-79). In Orthodoxy, when we speak of authority we point to Christ as the source of all teachings and doctrines including the ethical life. Christ is the absolute authority in regulating the life of the Christian. He said, " I am the way, and the truth, and the life... " (John 1:6) and He is the " Lord of the Sabbath " (Luke 6:1-5). The authoritative basis of the Christian ethical life is Christ. The primacy of doing good is the expression of obeying the divine will and the moral commands of God (C. Androutsos, System of Ethics, in Greek, Athens, 1925, p.25). For Orthodox Christianity the good is the primary motivation to attain moral life and provides the basis and foundation of Orthodox Christian ethics. To be sure, " Orthodox theology identifies the good with God. The Triune God is not only good, but also the good. This fundamental theological affirmation is the foundation of Orthodox Christian ethics. " (See Fr. Stanley Harakas, Towards Transfigured Life, Minneapolis, 1985, p.19). The emphasis of the authority of Orthodox ethical life is God Himself. The norm for the Christian ethical life is God and the basis for doing good is God Who is " goodness " and worthy of our love. By doing good or living an ethical life we express our love for God. Orthodoxy does not derive the moral norm from cannon law or other ethical legislation by Church officials. " There is no other norm for good than God Himself as known and understood " by His people. (See Paulos Gregoris, The Human Presence, Geneva, 1978, p.98). |
| ‘Are you the Christ, the Son of the Blessed One?’ ‘ I am ’, said Jesus» ( Mark 14:61–62 ). Thus, in his own words he claimed to be the Son of God, and we shall call this second belief « Doctrine B ». It is necessary to state clearly here that we do not believe that God had relations with a wife, a «sahiba» or with Mary. We agree completely with the Qur " an when it says in the late Meccan Sura of the Cattle (Al-Anàm) 6:101, «How can He (God) have a son when He has no consort (sahiba)? He created all things, and He has full knowledge of all things.» Such a thought would be blasphemy. We understand and believe that the «Word» or «kalima» was in a spiritual unity with God the Father from eternity. The only new thing which was formed at his earthly appearance was a body in the womb of Mary. Together «Doctrine A» and «Doctrine B» make up what I shall call the Doctrinal Gospel . As we consider the historical development of the Gospel, we shall be following the oral transmission of this Doctrinal meaning as well as the development of the written text. A second meaning of the word «gospel» has grown out of the first one. It has come to be used for the written accounts of Jesus» life, death, and resurrection. From these written accounts, it is clear that Jesus knew how to read and write. In Luke 4:16 it says «...on the Sabbath day he (Jesus) went into the synagogue, as was his custom. And he stood up to read ..,» But Jesus did not write down the Gospel, himself. Four different men were guided by the Holy Spirit of God as they told of Jesus» life here on earth. Originally people spoke of these accounts as «the Gospel of Jesus Christ according to Matthew» or «the Gospel of Jesus Christ according to Luke». However as time went on, Christians began to speak of them as the four Gospels . This may sound as though each man brought his own Gospel, but this is not what is meant. We believe that Jesus the Messiah brought one true «good news» of salvation from sin – the one true Gospel. |
| Ginny Bartges kissed one of the many holy icons at Holy Apostles Orthodox Church as she entered the chapel. Such prevalent icons are just one of the characteristics that distinguish the Orthodox church, which has had a building in Normal, at 1670 W. Hovey Ave., for a decade. Though many in the United States are largely unfamiliar with the Orthodox faith, it’s the second-largest Christian religion in the world, second only to Catholicism. It is the dominant religion in Russia and much of Eastern Europe and has a significant presence in some Middle Eastern countries. The church traces its roots to AD 33, and like Catholicism, it considers itself the oldest Christian tradition. The differences in the two traditions stem from the “Great Schism,” a dispute that historians say peaked around AD 1054 over the Roman pope’s role. Today, the head of the Orthodox Church remains in Istanbul, Turkey — formerly Constantinople — and is led by the ecumenical patriarch of Constantinople in much the same way that the Roman Catholic Church is led by the pope. The geographical focal points are part of what separates the two churches, with Orthodox doctrine emerging through the Greek language and Roman Catholicism from Latin. Joel Grigsby, 62, of Lincoln, was raised a Baptist. A semi-retired farmer, he said soul-searching and some research led him to the Orthodox faith five years ago, and he has been attending Holy Apostles since. Father Danial Doss, who leads the church in Normal, said most Orthodox churches in the United States use the New King James Version of the New Testament, and the Septuagint version of the Bible’s Old Testament, a translation of the Hebrew Bible into Greek that Doss said is very similar to the Old Testament of the Catholic faith. When Grigsby started his catechism, the reading seemed wordier and more flowery than Christian text that has come down from Latin, he said. But now he believes the Greek tradition of the Orthodox liturgy and catechism isn’t so much flowery as it is specific: “Great Lent” denotes one specific fast out of four different fasts throughout the year, for instance. |
| Along the same line, the 1994 Bishops’ Council of the Russian Orthodox Church stressed the soundness of the attitude whereby “the Church does not give preference to any social system or any of the existing political doctrines.” . The Russian Orthodox Church and social doctrine: a commentary on fundamentals of the social conception of the Russian Orthodox Church (excerpts) 61 Charles C. West 62 To begin with, let me say how grateful the world Christian community should be for the appearance of such a document as this. It is not the first expression of Orthodox, or even Russian Orthodox social thought in the century just past. Before the Revolution of 1917 and after, thinkers such as Serge Bulgakov, Peter B. Struve, Nicholas Berdyaev and many others tried to give new direction to the faith and life of the Church as they interacted with Marxism and Anarchism on the left and with secular humanism in western capitalist forms on the right. Orthodox participation in the ecumenical movement from the beginning – Berdyaev has been especially important here – has influenced social thought in East and West. But here for the first time, since the Byzantine Empire Walter Sawatsky says, we have an Orthodox Church statement, with the authority of the bishops behind it, giving guidance to the faithful and to the world. It takes its place as an authoritative Orthodox voice alongside the Papal encyclicals from 1890 on, and statements from Assemblies and Conferences of the World Council of Churches, and world confessional bodies, in the ecumenical dialogue. We can only be grateful to God that this voice is now in the conversation. How, then, do we understand this voice and respond to it? This writer cannot pretend to be an expert on Orthodox Christianity or the life of the Orthodox Church. I must leave others to analyze the social, ecclesial, and theological interplay that led to the formulations in this document. I take it as it is, as the voice of the Russian Orthodox Church. I listen to it as a Reformed Christian with ecumenical experience, engaged in the same search for a faithful witness to God’s judging and redeeming work in the 21 st century world. From this perspective, outside the ecclesiology yet inside the faith, the questions below are raised. |
| The glorious good news “Christ is risen!” challenges us to a personal encounter and personal communion with the risen Lord in order to shape our whole life around Christ’s presence and power, here and now. Christ said “Abide in me, and I in you.” (John 15:4) In the words of St. Paul: “It is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” (Gal. 2:20) It is one thing to think about an awesome miracle in the history of the Church, and quite another to contemplate the mystery of the risen and living Christ, here and now, working in our own lives. It is one think to speak of the correct understanding of the doctrine regarding the truth of Christ and quite another to come to meet the risen and living Lord in heartfelt prayer and worship. It is one think to talk about the beauty of the Orthodox traditions and customs, and quite another to be personally receptive and transformed by the supreme content of those traditions: the presence of the risen and living Christ. The Lord said “those who worship God must worship Him in spirit and truth.” (John 4:24) When we commit a sin, we ought to feel that we commit it before the presence of Christ, just as in the case of Peter when he denied Christ “and the Lord turned and looked at Peter.” Peter then came to his senses, repented and wept bitterly (Luke 22:56-62). As we celebrate Pascha, let us celebrate the presence of the living Chris by “singing and making melody to the Lord with all our heart, always and for everything giving thanks to God the Father.” (Ephesians 5:19-20) As striving Christians, we stand or fall as true followers of Christ to the degree that, in faith and repentance, obedience and prayer, we allow Him to live in us, shine through us, and act through us by our words and deeds. The best definition of a follower of Christ is: “A Christian is a person in whom Christ lives.” Christ does not replace our own self but rather He cleanses, sanctifies and transforms that self to full personal integrity and distinctiveness. Here is our true freedom, our experience of love and beauty, our life in sanctity and truth, our life becoming a sacrament of the presence of the living God. Christ is risen! Truly He is risen! |
| 57 . To Eugenius the usurper, to avoid whom St. Ambrose had left Milan, and to whose letters he had sent no reply. Written a.d. 393. 58 . To Sabinus, Bishop, on the resolution of Paulinus and Therasia to forsake the world. Written probably a.d. 393. 59 . To Severus, Bishop probably of Naples, telling him of James, a Persian priest, who had resolved to retire from the world into Campania, and contrasting this with his own troubles, owing to the invasion of Eugenius, a.d. 393 or 394. 60 . To Paternus, against a proposed incestuous marriage. 61 . To Theodosius, after his victory over Eugenius. Written a.d. 394. 62 . To the same, urging him to be merciful to the followers of Eugenius. Written in the same year. 63 . To the Church at Vercellæ. The second division of the letters, being those which cannot be dated, begins here in the Benediction Edition. 64 . To Irenæus, on the Manna. 65 . To Simplicianus, on Exodus xxiv. 6. 66 . To Romulus, on Aaron’s making the calf of the golden earrings. 67 . To Simplicianus, showing how Moses yielded to Aaron in matters relating to his priestly character. 68 . To Romulus. Explanation of the text Deut. xxviii. 23. 69 . To Irenæus, answering a question as to the prohibition under severe penalties in the Mosaic law, of disguising the sex by dress. 70, 71. To Horontianus, on part of the prophecy of Micah. 72 . To Constantius, on the rite of circumcision. 73–76. To Irenæus. Why the law was given, and the scope of the Epistle to the Ephesians. The letter numbered 75 is plainly a continuation of 74, although inscribed to Clementianus, a difficulty similar to that about letter 26. 77, 78. To Horontianus, contrasting the condition of the Jew and the Christian. 79, 80. To Bellicius, on recovery from sickness, and on the miracle of healing the man blind from his birth. 81 . To certain clergy, against despondency. 82 . To Marcellus, concerning a lawsuit. 83 . To Sisinnius, commending him for forgiving his son, who had married without consulting him. |
| The Beatitudes which our Lord Christ hath taught us in the fifth Chapter of St. Matthew’s Gospel are nine in number; on which St. Chrysostom thus commenteth (Homily on 1Cor.15:28), Moses delivered ten Commandments, but Jesus, the Lord of Moses, gave nine Beatitudes. And again, The Law gave unto us ten Commandments, but Jesus nine Beatitudes, forming thereby a thrice threefold Crown. Question 30. What is the first Beatitude? Answer. Blessed are the Poor in Spirit, for theirs is the Kingdom of Heaven. Question 31. What Doctrine doth this Beatitude contain? Answer. It relates to Riches and the good Things of this World; which, if it please God to bestow them on us, we should use, not as if they were our own, but as only being the Stewards and Dispensers of them, and not give ourselves up to great Anxiousness or to Covetousness: As we are admonished by the holy Psalmist (Ps.62:10), If Riches increase, set not your Heart upon them. We ought to imitate the ancient Christian Perfection, and have nothing distinct, but all Things in common: After the Example of those Christians who lived in the Infancy of the Church, of whom the Scripture testifies (Acts.4:32), The Multitude of them that believed were of one Heart and of one Soul; neither said any of them that ought of the Things which he possessed was his own, hut they had all Things common. And after, at the 34th Verse, Neither was there any among them that lacked; for as many as were Possessors of Lands or Houses sold them, and brought the Prices of the Things that were sold, and laid them down at the Apostles» Feet; and Distribution was made unto cvery Man according as he had Nced. And again (Acts.2:44), All that believed were together, and had all Things common. It is this Virtue that is called Poverty of Spirit. However, it is requisite and allowable that every one retain to himself so much as is necessary for his due and proper Support and Accommodation, without Luxury and Extravagance. In this Virtue the Monks and Religious are deservedly allowed to excel, seeing they are not to be careful for anything as their own, not even for necessary Food and Clothing; but they suffer the Want of all Things with Patience, in Hopes of greater Rewards in Heaven: Having before their Eyes the Words of the Apostle (1Cor.4:11), Even unto this present Hour we both hunger and thirst, and are naked, and are buffeted, and have no certain Dwelling-place; and labour, working with our own Hands: being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat ; we are made as the Filth of the World, the Offscouring of all Things, even unto this Day. |
| 60 . But may God preserve us from this madness; for it was but to confute the impiety of the heretics that we brought in this question. The devout spirit affirms a generation that is not in time, and so declares Father and Son to be co-eternal, and does not maintain that God has ever suffered change. 61 . Let Father and Son, therefore, be associated in worship, even as They are associated in Godhead; let not blasphemy put asunder those whom the close bond of generation hath joined together. Let us honour the Son, that we may honour the Father also, as it is written in the Gospel. 1808 The Son’s eternity is the adornment of the Father’s majesty. If the Son hath not been from everlasting, then the Father hath suffered change; but the Son is from all eternity, therefore hath the Father never changed, for He is always unchangeable. And thus we see that they who would deny the Son’s eternity would teach that the Father is mutable. h10 Chapter X. Christ’s eternity being proved from the Apostle’s teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. 62 . Hear now another argument, showing clearly the eternity of the Son. The Apostle says that God’s Power and Godhead are eternal, and that Christ is the Power of God–for it is written that Christ is “the Power of God and the Wisdom of God.” 1809 If, then, Christ is the Power of God, it follows that, forasmuch as God’s Power is eternal, Christ also is eternal. 63 . Thou canst not, then, heretic, build up a false doctrine from the custom of human procreation, nor yet gather the wherewithal for such work from our discourse, for we cannot compass the greatness of infinite Godhead, “of Whose greatness there is no end,” 1810 in our straitened speech. If thou shouldst seek to give an account of a man’s birth, thou must needs point to a time. But the Divine Generation is above all things; it reaches far and wide, it rises high above all thought and feeling. For it is written: “No man cometh to the Father, save by Me.” 1811 Whatsoever, therefore, thou dost conceive concerning the Father–yea, be it even His eternity–thou canst not conceive aught concerning Him save by the Son’s aid, nor can any understanding ascend to the Father save through the Son. “This is My dearly-beloved Son,” 1812 the Father saith. “Is” mark you–He Who is, what He is, forever. Hence also David is moved to say: “O Lord, Thy Word abideth for ever in heaven,” 1813 –for what abideth fails neither in existence nor in eternity. |
|
|
